Shulchan Aruch HaRav | 7. The Sukkah Walls

The Sukkah walls: How many walls must a Sukkah have? The letter of the law:[1] From the letter of the law, it suffices to have two full[2] walls with a third wall using the rule of Lavud and Tzuras Pesach. This means that one is not required to have a

The Sukkah walls:

How many walls must a Sukkah have?

The letter of the law:[1] From the letter of the law, it suffices to have two full[2] walls with a third wall using the rule of Lavud and Tzuras Pesach. This means that one is not required to have a full third wall but rather can have a partial full wall, and following the rules of Lavud and Tzuras Pesach, it is considered a full third wall. The exact details of how this Lavud wall is accomplished will be explained in D.[3]

The custom: It is a Mitzvah Min Hamuvchar to have a four walled Sukkah[4] [that does not contain any opening other than the door[5]] and so is the custom.[6] At the very least, one should try to have three complete walls.[7]

Complete walls versus walls with breaches: It is customary to make complete walls rather than walls that contain breaches.[8] If one is unable to make four complete walls then it is better to make three complete walls and have one side be open without a wall than to make four walls with breaches.[9] Nevertheless, in such a case, it is customary to make a Tzuras Pesach by the fourth wall, as explained next.

Making Tzuras Pesach by fourth wall:[10] By a three walled Sukkah, it is customary to make a Tzuras Pesach by the fourth wall for beauty purposes.

According to the custom of building four walls, can one use the rule of Lavud for these walls?[11]

According to the custom, one is to make four complete walls without resorting to the rule of Lavud. However, from the letter of the law, it suffices even if all four walls are Lavud, as will be explained in Halacha E.

If on Shabbos or Yom Tov the walls blew off due to wind and invalidated the Sukkah, may it be replaced?

No. See Halacha 2B in Q&A!

The criteria for a valid wall:

A wall is only considered a valid wall if the following conditions are fulfilled:

Stationary versus mobile:[12] Walls that are mobile and are able to move from under the Sukkah and cause the Sechach to fall to the ground, are invalid. Thus, it is invalid to make a Sukkah by resting Sechach over the back of three animals [in three different directions], such as three camels, being that the moment that the camels move the Sechach will fall to the ground. However, a mobile Sukkah [in which the entire Sukkah is able to be moved with its walls and Sechach together], such as if one built a Sukkah on a camel’s back, remains valid. [Thus, a Sukkah mobile is valid being that the entire Sukkah moves with the car and is similar to a Sukkah built on the back of a camel, as explained in Halacha 5C. Furthermore, seemingly is it permitted to place Sechach over the roofs of three cars, being that when the cars are parked, they are considered stationary, and is like any other wall that could be picked up by a human and moved.]
Does not move with wind:[13] A wall is only defined as a wall if it is unable to move with a common wind. If a common wind can blow the wall, as is the case with sheet walls, then it is invalid. [If the wind can move it even slightly back and forth then it is invalid, even if the wind is unable to make it fall completely to the ground.[14] Some Poskim[15] interpret this to mean as follows: If the common wind can blow the sheet walls a distance of three Tefachim in a way that it invalidates the wall, then it is invalid. For example, if it can blow it three Tefachim upwards from the ground, or three Tefachim away from the Sechach, or that it creates a stomach of three Tefachim deep in a way that it does not contain ten Tefachim of wall within three Tefachim of width, then it is invalid even when the wind does not blow.]
Is height of 10 Tefach:[16] A wall is only defined as a wall if its height reaches ten Tefach [82 cm.[17]] from the ground. If the wall’s height reaches below ten Tefach from the ground it is invalid. If the wall reaches ten Tefach from the ground but is elevated from the ground, then if it is within three Tefach from the ground and reaches to ten Tefach from the ground, it is valid.[18] Thus ideally one can have a wall which is 7.1 Tefach tall and place it 2.9 Tefach from the ground and it is valid. Once the wall contains a ten Tefach height, it is valid even if it is a great vertical distance from the Sechach, [so long as the Sechach rests within 20 Amos from the ground].[19] It is valid even if it does not rest directly under the Sechach but is within three Tefachim from it.[20] If, however, it is past three Tefachim from the Sechach, then it is invalid.
Is within three Tefachim from ground:[21] The wall must be within three Tefachim [23.5 cm.[22]] from the ground. Even if the wall is very high, if it is not placed within three Tefach from the ground, it is invalid.
Amud Meruba Al Haparutz-There is more wall than breaches:[23] The wall must contain more wall space than breaches, this means that the side of the Sukkah must contain more closed wall space, then empty space. See Halacha D for the full details of this matter.
No ten Amah breach: In addition to the requirement for at least two of the walls to extend throughout the majority of the length of their side of the sukkah, it is forbidden for there to be a 10 Ama [approximately 4.7 meters] stretch of open space on that side of the sukkah. If there is, then the wall is invalid, unless one performs a Tzuras Pesach to that open space in which case it is valid according to some opinions in all cases, and according to other opinions is only valid if Amud Meruba al Haparutz [by the entirety of the Sukkah]. Thus, for example, if one has a 10 x 10 m sukkah, then it does not suffice for two of the walls to have a length of 5.1 m, which is majority of that length, and rather it must be at least 5.4 m, in order to prevent an open space of 10 Amos from being created by that wall.
Is within three horizontal Tefachim from Sechach [see illustration]:[24] The wall must be within three [horizontal] Tefach of the Sechach for it to be validated as a wall for that Sechach.[25] [See illustration below. See Chapter 2 Halacha 3B regarding the full details of how a Sukkah and its walls can become invalid if it contains three Tefachim of empty space.] This however only applies if there is empty space between the wall and the Sechach. If, however, there is invalid Sechach in the area, then it is valid within 4 Amos, as explained next.
Dofen Akuma-Is within 4 Amos of Kosher Sechach if there is non-Kosher Sechach in between:[26] If the wall is adjacent to invalid Sechach, then if it is within 4 Amos [188. cm[27], or 6.16 feet] of the Kosher Sechach [i.e. the non-Kosher Sechach takes up a space of less than 4 Amos], then the Sukkah remains Kosher as we apply the rule of Dofen Akuma. If the non-Kosher Sechach is more than 4 Amos wide and thus the wall is more than a four Ama distance from the Kosher Sechach, then the wall that is adjacent to the invalid Sechach is considered non-existent and can possibly invalidate the entire Sukkah if the Kosher Sechach will not remain with 3 Kosher walls. [The law of Dofen Akuma applies from all directions of the Sukkah, and hence it is possible to have less than 4 Amos of Sechach surrounding the Kosher Sechach from all 4 directions and the Sukkah still remain valid.[28] It is disputed amongst Poskim[29] whether the rule of Dofen Akum applies even if the wall of the Sukkah does not reach the invalid Sechach, and we thus must also apply the rule of Gud Asik. Practically, if the wall reaches within three Tefachim of the invalid Sechach then we apply the rule of Gud Asik and Dofen Akuma, and it remains valid.[30]]

How many walls must fulfill these conditions: At least two of the Sukkah walls must meet the above requirements while a third wall is to meet the requirements of Lavud, as explained in D. Any wall that does not meet the above requirements, are invalid.

May a sliding or removable door count as one of the three Halachically required walls?[31]

Yes, a sliding door may be used as one of the three minimum required walls of a Sukkah, however the Sukkah is only Kosher when the door is closed, or if a wall of 57.2 centimeters [or of Lavud] remains within that side of the Sukkah even when the door is open. [Thus, if the other side of the sliding door is always closed, and is also part of the Sukkah, within the space of the Sechach, then the door is valid as a wall, as one only requires 57 centimeters for a valid wall.] If the other side of the sliding door is not part of the Sukkah, then the Sukkah is only Kosher when the door is closed, and when the door is opened, the Sukkah is considered to have lost its wall and is considered invalid. Furthermore, at the initial time that the Sechach is erected, the doors must be closed. However, once erected properly, it is permitted later on to open and close this door, even though it nullifies the Sukkah at the time of its opening. One must note that on Shabbos and Yom Tov it would remain forbidden to open and close this door, being it is invalidated when opened, and then re-validated when closed.[32] See Halacha 8!

🙋‍♂️Ask The Rav: How Close Must the Sechach Be to the Wall?

Question:
What is the maximum distance allowed between the wall of a Sukkah and the Sechach? Can the wall be several inches away from the Sechach and still be considered a valid wall?

Answer:
Although a wall that is at least ten Tefachim high is a valid wall even if the Sechach is much higher than the wall in vertical distance, nonetheless, the wall must be within three Tefachim (23.5 cm) of horizontal distance from the Sechach. If there is a horizontal gap of three Tefachim or more consisting of empty air between the wall and the Sechach, the wall cannot be joined to the Sechach through the rule of Lavud and may not be considered a valid wall for that section of the Sukkah, and could potentially invalidate the Sukkah if it no longer contains three valid walls.

This rule applies specifically when there is empty space (avir) between the wall and the Sechach. If, however, the gap contains invalid Sechach (Sechach Pasul) rather than empty air, different rules apply and the wall may still be connected to the Sechach through the principle of Dofen Akumah for up to four Amos.

Conclusion:

A wall must reach to within three Tefachim horizontally of the Sechach in order to be connected to it through Lavud. Therefore, when building or inspecting a Sukkah, one should ensure that any gap between the wall and the Sechach is less than three Tefachim unless a different halachic mechanism, such as Dofen Akumah, applies.

Sources:
Michaber O.C. 630:9; Shulchan Aruch O.C. 632:2; Michaber O.C. 630:9 regarding the requirement that a wall be within three Tefachim of the Sechach when separated by empty air; Mishneh Sukkah 17a as explains Rashi; Rava in Sukkah 17a and 19a

The length of the walls:

Minimum length:[33] The minimum size of a Sukkah is seven by seven Tefachim [57.2 x 57.2 cm], as explained in Halacha 6B. Thus, technically one should be required to have three walls which are each seven Tefach long. However, using the Biblical rules of Lavud, at times it suffices to have only two walls of 7 Tefach as explained in Halacha D, and at times even only one wall of 7 Tefach. This can be accomplished in the following way:[34] One has a single wall which is seven Tefach long, with another wall of 4 Tefach horizontal to it, within 3 Tefach from the end of the 7 Tefach wall. The third wall can then be made with Lavud and Tzuras Hapesach. Thus, it is possible to make a Sukkah with only one wall of seven Tefach. However, it is never possible to make two out of the three walls less than 4 Tefachim using the rules of Lavud and Tzuras Pesach.[35] Nevertheless, as stated above in Halacha A, the custom is to make three/four complete walls without resorting to the rules of Lavud.

Maximum length: There is no maximum size for the Sukkah, and hence there is no maximum size for a wall.

Must the walls attach to each other and must they extend throughout the entire inside of the Sukkah, under the Sechach [see illustration]:[36]

Walls that contain breaches:[37] A Sukkah is Kosher even if its two complete walls contain breaches which do not excel ten Amos, [so long as it contains more wall space than breaches[38]]. See Q&A below!

Two walls that extend throughout the Sukkah with a third wall that does not [Illustration A]: If a Sukkah contains two full walls that extend throughout the Sukkah, and a third wall that is only seven Tefachim wide and only extends for part of the Sukkah, nonetheless, the entire Sukkah remains Kosher even without requiring Tzuras Pesach over the third wall and one of the full walls. [However, this only applies if there is not a ten Amos distance between the seven Tefach wall and the other walls, otherwise it requires a Tzuras Pesach, and according to some Poskim is invalid even with a Tzuras Pesach.[39]]

Must the walls be attached by their corners-Four walls that do not extend the length of the Sukkah:[40] At least two of the walls of the Sukkah must be attached to each other, at the very least through Lavud [i.e. within three Tefachim of each other]. If none of the walls are attached, even through Lavud, then the Sukkah is invalid even if the walls are very long. [See Illustration B]

Illustration A

The case: The blue represents the walls. The third wall is 7 Tefach but does not stretch throughout the entire length of the Sukkah/Sechach.

The law: Kosher even without Tzuras Pesach and even if distanced from adjacent walls more than 7 Tefachim [Rama 630:3; Piskeiy Teshuvos 630:1]

The law: Kosher even without Tzuras Pesach [Rama 630:3]

______________________________________________________________

The case: The blue represents the walls. The walls do not stretch throughout the entire length of the Sukkah/Sechach.

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The case: The blue represents the walls. The third wall is 7 Tefach but does not stretch throughout the entire length of the Sukkah/Sechach and is a Ten Amos distance from both ends of the other wall.

The law: Not Kosher without Tzuras Pesach, and dispute if Kosher with Tzuras Pesach [M”B 630:18]

Illustration B

Not Kosher because no two walls are attached by their corners [M”B 630:25]

None of the walls are attached or within three Tefachim of each other-Sukkah is invalid. [M”B 630:25]

A Sukkah with walls that do not extend throughout the length of Sukkah

Question:

I have an urgent question regarding my Sukkah, which an individual who walked inside said that he thinks it may be invalid. Basically, I have sheets as walls, however they are not within three Tefachim from the ground, and are not attached well, as I do not have bars on top and bottom of the sukkah to fasten them to it. So, instead of relying on the sheets as walls [which I can’t], I purchased four planks of wood with a height of 100 cm [ten Tefachim], and a width of 60 cm [i.e. seven Tefachim], which I placed by each of the four walls of the sukkah. I thought that this would be valid walls, as they meet the minimum requirement of height and width [10 x 7 Tefachim], however the individual who walked in my sukkah told me that it may be invalid being that I have too much unwalled space, and for the sukkah to be kosher there must be more wall space then empty space, as my sheets do not count as walls.

Answer:

The above statement that the sukkah must have more wall space then empty space to be Kosher, is only partially accurate. There is not enough information in your description to give a ruling, and it is hence possible that your sukkah is kosher and equally possible that it is invalid, as will be explained below. Practically, after verifying the details with you the asker, I agree that the sukkah is indeed invalid according to many opinions, and therefore you should now create new walls by each of the four walls of your Sukkah using strings to create Lavud walls [as explained below], and after doing so you should lift up all your Sechach at least slightly, and replace it. To note, that due to all the complexities of the conditions below and the possible invalidation’s which not all people are expert in, the initial custom is, as recorded in the Rama, to make four complete walls by a sukkah, and that if one can’t make four complete walls, then it is better to make three complete walls without a 4th wall, then to make four walls with breaches that enter the below questions and doubts.

Explanation:

There is not enough information in your description, and it is hence possible that your sukkah is kosher and equally possible that it is invalid. This depends on the following factors which require the following introduction: A kosher sukkah must contain at least three kosher walls. At least two of these three walls must fulfill certain more stringent conditions in order to be valid, versus the third wall which contains more leniencies in its validity. One of the conditions that at least two of the walls must fulfill is that they do not contain a Pirtza, which is a Halachically defined breach. It is possible for a wall to contain an invalidating Pirtza/breach, which hereby invalidates the wall, in any one of the following three ways: 1) there is a breach in the corner, or 2) according to many opinions, if there is more breached space then wall space or 3) if there is a breach of more than 10 Amos without Tzuras Pesach, and according to some, in certain cases, even with Tzuras Pesach. We will now explain the details of the above, breaking down the factors which affect the validity of the Sukkah described in the question above.

Lavud: In order to verify whether your sukkah is kosher we must first verify whether you created Lavud walls using string, or bars, throughout the length of all four walls of your sukkah [aside from the entrance of course], reaching a height of 82 cm, and with each string or bar being within 23 cm from each other? If you did, then your Sukkah is kosher even if the sheets and boards were to be considered invalid walls. In such a case, although you technically have more empty space than wall space in your Sukkah when taking into account all the airspace between the Lavud bars and strings, and from the top bar to the ceiling of the sukkah, nevertheless, it remains kosher, as we view the entire Lavud area until a height of 82 cm as if it were closed up, and there is no need for a wall to reach higher than 82 cm even if the Sechach is very high up. Thus, although technically in this scenario there is more empty space than wall material by the sukkah, nonetheless it remains valid
No Lavud: If you did not create Lavud walls [as indeed was verified to be the case after inquiry] then the Sukah only remains kosher if the following three conditions are fulfilled:
- Corners: At least two of your walls, which in this case refers to the planks of wood which you are using as walls, are attached to each other in the corner, like this: , or are at least within three Tefachim of each other by the corner. If not, such as if you put each plank by one of the four opposite corners of the Sukkah [i.e. then the sukkah is indeed invalid as a sukkah must contain at least one attached corner, at least through Lavud, to be valid.
- Amud Meruba Al Haparutz: According to most Poskim, and so is the final ruling, at least two of the three required walls of the Sukkah must contain more closed wall space, then empty space. Thus, if your sukkah is more than 120 centimeters long and more than hundred 120 cm wide, then it does not suffice to have a 60 cm wall, and rather, at least two of the walls must be at least a majority of the length of their side of the Sukkah. For example, if your sukkah is 4 x 4 meters, then you must have a minimum 2.1 meter wall by at least two of your walls. There is never a requirement for a sukkah to contain a 4th wall, and there is never a requirement for the third wall to contain more wall space then empty space, so long as it is made in a valid manner. Thus, we do not take these empty spaces of the other two walls into account, and hence so long as you have two walls with majority wall space on their respective sides, then the sukkah is kosher even if in total your sukkah contains more open space than actual wall. [According to most Poskim, this is the intent of the Braisa in Sukkah 7a which states that by Sukkah, as opposed to Reshuyos of Shabbos, we permit Parutz Merubah Al Ha’amud. However, there are Poskim who argue and learn that we never require any of the Sukkah walls to contain majority walled space, and hence they learn the Braisa literally, that even if every wall has more Parutz than Amud, the Sukkah is valid.] One matter though that requires analysis is regarding Tzuras Hapesach, and if it helps to Kasher a Sukkah that does not contain even two sides with majority wall, through considering the breaches as closed up.
- No ten Amah breach: In addition to the requirement for at least two of the walls to extend throughout the majority of the length of their side of the sukkah, it is forbidden for there to be a 10 Ama [approximately 4.7 meters] stretch of open space on that side of the sukkah. If there is, then the wall is invalid, unless one performs a Tzuras Pesach to that open space in which case it is valid according to some opinions in all cases, and according to other opinions is only valid if Amud Meruba al Haparutz [by the entirety of the Sukkah]. Thus, for example, if one has a 10 x 10 m sukkah, then it does not suffice for two of the walls to have a length of 5.1 m, which is majority of that length, and rather it must be at least 5.4 m, in order to prevent an open space of 10 Amos from being created by that wall.

All in all, being that your sukkah does not fulfill these conditions [as we later inquired], it is indeed invalid according to most Poskim.

Sources: See regarding the initial custom to make 4 or at least three complete walls: Rama 630:5 See regarding Kashrus of Sukkah even if Parutz Meruba Al Hamud: Michaber 630:5; Braisa in Sukkah 7a and Mefarshim there See regarding that this only applies if the total space of the 4 walls is Parutz Merubah, however, each individual two mandatory walls must be Amud Meruba Al Haparutz: M”A 630:6; Taz 630:6; Rashi and Ritva Sukkah 7a; Maggid Mishneh Sukkah 4:12 in opinion of Rambam; Elya Raba 630:10; Mamar Mordechai 630:5; P”M 630 M”Z 6; M”B 630:22; Kaf Hachaim 630:37; Chazon Ish 75:13 Lenient opinion: Simple understanding of Rambam Sukkah 4:12; Rabbeinu Yerucham 8:1 and Rava, brought in Beis Yosef; Ran, as understood by Chazon Ish 75:3 See regarding the invalidity of a ten ama breach: Michaber 630:5; Rambam Sukkah 4:12; M”B 630:26; Kaf Hachaim 630:41; See regarding making Tzuras Pesach by Ten Ama breach: Michaber 630:5; Rambam Sukkah 4:12; M”B 630:24; Shaar Hatziyon 630:24-25; Biur Halacha ibid; Kaf Hachaim 630:41; See regarding making a Tzuras Hapesach by wall with Parutz Merubah Al Hamud: Biur Halacha 630:2 “Sheyamid” for a dispute between the Ran and Rosh if Tzuras Pesach is a Biblically valid wall for a Sukkah. Practically, it is at the very least Rabbinically invalid. Sukkah Kehilchasa p. 146 in name pof Chazon Ish that is valid, although in footnote 18 he concludes with tzaruch Iyun; See regarding validity of Lavud by walls: M”A 630:1 and 5; Taz 630:6; Levushei Serud and Machatzis Hashekel on M”A ibid; Mamar Mordechai 630:6; Kaf Hachaim 630:38 See regarding requirement of corners to be attached: Rama 630:5; M”A 630:7; Levushei Serud on M”A ibid; P”M 630 A”A 7; M”B 630:25; Biur Halacha 630:5 “Ki”; Beis Hashoeiva 630:29; Kaf Hachaim 630:40; Piskeiy Teshuvos 630:7

Lavud-How does one make a third wall using Lavud and Tzuras Pesach?[41]

If there are two walls in an L shape:[42] If one has two walls [each of at least seven Tefach long[43] and ten Tefach high] which are adjacent to each other in an L shape, then one is to place a plank which is slightly more than one Tefach wide[44] [more than 8.17 cm.[45], and is ten Tefach high] slightly within three Tefach [23.5 cm.[46]] from the ends of one of the walls. [Thus, through using the rule of Lavud it is considered that one has a plank of over four Tefachim, which is the majority of the length of a Kosher Sukkah.[47] According to some opinions, this requirement of a one Tefach wide pole slightly within three Tefachim of the wall is a Biblical obligation.[48]] One is then to establish a pole of any width opposite this plank, at the end of the wall[49] and make a Tzuras Pesach for the remaining space from this pole until the plank of more than one Tefach, by placing another plank over them. [This Tzuras Pesach then makes it as if there is a full third wall of seven Tefachim.[50] This Tzuras Pesach is only Rabbinically required to validate the third wall.[51] If the opposite wall extends more than seven Tefachim, then it is only necessary to establish the pole by the seven Tefach distance mark.[52]] The Tzuras Pesach is valid even if the plank is not resting directly on the pole and the more than Tefach long plank, so long as it hovers over them. It is disputed amongst the Poskim[53] as to whether the Sechach itself can serve as the Tzuras Pesach if it hovers over the pole and plank, and the main ruling is that one can be lenient. This above ability to create a wall using the rules of Lavud for a Tefach long plank and Tzuras Pesach is only valid for one of the three walls.[54] [It is however possible to use the rule of Lavud with a four Tefach long wall and then the rule of Lavud and Tzuras Pesach for another more than Tefach wall, as explained in C.]

If there are two parallel walls of seven Tefach:[55] If one has two walls [of at least seven Tefachim wide and ten Tefachim tall] which are parallel to each other, then [it is stricter than the above case of two L shaped walls[56] and] one is to place a plank which is slightly more than 4 Tefach wide [33 cm.[57] and ten Tefach tall] within three Tefach [23.5 cm.[58]] from the end of one of the walls.[59] [Hence using Lavud one has a total of 7 Tefach, which is the length necessary for a Kosher wall.] Nonetheless, even in this case, it is disputed in Poskim[60] as to whether one must in addition also establish a Tzuras Pesach as in the previous case, by placing a pole opposite the plank at the end of the wall and hovering a plank over it and the more than 4 Tefach plank. Practically, we rule that it is to have a Tzuras Pesach established.[61] This, however, only applies if the third wall is made using the rule of Lavud. If, however one contains a full seven Tefach wall for the third wall, then there is no need for a Tzuras Pesach to be made for the Sukkah to be Kosher.[62] [Likewise, if one contains two full walls of seven Tefachim and another two walls of more than four Tefachim, in the other directions, then there is no need to establish a Tzuras Pesach.[63] Likewise, if it is a very small Sukkah and the third four Tefach wall is within three Tefachim of both parallel walls, then it does not require a Tzuras Pesach.[64]]

Illustration of three walls using Lavud and Tzuras Pesach by an L shaped Sukkah

✍️ Lavud-Making all the walls using Lavud [Placing sticks/strings within three Tefachim of each other]:[65]

Lavud of only Shesi or Eirev [horizontal or vertical bars]: It is permitted to make a four walled Sukkah using a vertical or horizontal Lavud throughout all the walls, such as to stand poles within three Tefachim of each other [i.e. Shesi/vertical Lavud], or to place strings within three Tefachim [23.5 cm.[66]] of each other for a height of ten Tefachim [82 cm.[67]] [i.e. Areiv/Horizontal Lavud]. However, if the Sukkah will only contain three walls, then at least two of the walls must be complete [throughout a length of seven Tefachim[68]] without resorting to Lavud, and even then, the third wall must contain a pole that is more than a Tefach wide and establishing many narrow poles near each other using Lavud is invalid. [This means that at least two of the walls must be seven Tefachim long without the rule of Lavud, and that the third wall must contain a pole that is larger than a Tefach long. However, see Halacha C that it is possible for one of the two walls to be four Tefachim and be within three Tefachim of the full wall, thus resorting to Lavud for two out of the three walls. The above law only applies if the entire wall is depending on the Lavud, it is however permitted to make a Lavud wall even for an only three walled Sukkah as a backup wall, such as if one makes a wall using sheets then a Lavud wall may and should be used as a backup, as explained in Halacha H.]

Lavud of Shesi and Eirev [i.e. Checkered fence]: It is permitted to make any one of the walls using both vertical and horizontal sticks or strings, similar to a fence, and it counts as a Kosher wall even by a three walled Sukkah.

Vertical bar Lavud using Areiv

Horizontal bar Lavud using Areiv

Checkered Lavud-Shesi Vareiv-Kosher by all walls

Material of the Lavud

1. Question: [Sunday, 14th Tishreiy, 5783]

I am making my Sukkah walls using Lavud, as the walls are from sheets. I would like to know if there are any laws regarding what the material I use for Lavud is to be made of? May I use string and the like, or must it be made of sturdy material, such as metal?

Answer:

There are no limitations or regulations in the material you use to create Lavud. It can be anything, including string. However, it should be strong enough that it does not break or become untied with the wind.

Lavud string which surrounds entire Sukkah

1. Question: [Sunday, 14th Tishreiy, 5783]

I am making my Sukkah walls using Lavud, as the walls are from sheets. I would like to know if I can use a single string to wrap around all three walls of my Sukkah, or if it is necessary to cut the string, so I use an individual string for each of the three walls?

Answer:

There is no need to cut the string, and you can use the same long string to wrap around all three walls to create a three walled Lavud Sukkah.

The law of a Pesel-The status of the Sechach that extends past the walls of a Sukkah:[69]

Contains two extending walls from back wall [Illustration 1]:[70] If a Sukkah contains Sechach that extends past the middle[71] wall of the Sukkah[72], and two [parallel] walls extend with this Sechach [past the middle wall], then if that area contains the minimum dimension of a Kosher Sukkah, which is at least 7x 7 Tefachim, and the Sechach provides majority shade in that 7 x 7 area, then it is Kosher, being that it has three walls. The following are its three walls; the middle wall of the Sukkah, plus all the long parallel walls that extend past the middle wall. This area is thus considered a complete Sukkah and is valid.[73]

Contains one extending wall from back wall [Illustration 2]: If a Sukkah contains Sechach that extends past the back wall of the Sukkah, and there is one wall that extends together with the Sechach, then seemingly even if that area is 7×7, that area is not considered part of the Sukkah and it is forbidden to eat under it being it contains only one extending wall.

Contains one wall extending from open side [Illustration 3]:[74] [If a Sukkah contains three walls and] there is Sechach extending past the fourth direction which is an open side where there is no wall, and one of the walls of the Sukkah extends together with this Sechach which contains Hechsher Sukkah[75], then that area is also considered part of the Sukkah and it is permitted to dwell there [and eat and sleep under it] even though it only contains one extending wall. This applies even if the Sukkah owner had expressed his intent to make the two long walls extend throughout the entire length of the Sechach[76], nevertheless that area [which currently contains only one extending wall] remains valid even if he did not yet fulfill his plan to extend the second wall to that area.[77]

Illustration 1: Two walls extending from back wall-Kosher if has 7×7

Illustration 2: One wall extending from back wall-Not Kosher

Illustration 3: One wall extending from open side-Kosher

The material of the walls:[78]

All materials are valid for a Sukkah [if it does not move with a common wind[79] as explained in Halacha B]. Even if the material does not lend shade to the Sukkah[80] [such as glass or transparent plastic], and hence it gives off more sun then shade, it is valid.[81] [Thus, the walls may even initially be made from material that is Halachically unfit for use as Sechach.[82]]

Material with bad odor, or material that dries and shrinks:[83] Nevertheless, one is not to use materials that give off a foul odor or which dry and shrink within the 7 days to below the minimum requirement for the wall.

✍️Using sheets as a wall:[84] It is not proper to use sheets [whether of fabric or plastic] as material for a wall even if it is tied down well.[85] However, it is permitted to use sheets if one places poles within three Tefach of each other and hence uses Lavud to make an additional backup wall.[86] [According to all, Bedieved if one used sheets for a wall, then if they are tied down well that they do not move with the wind, the Sukkah is Kosher even if Lavud was not used.[87]]

Using animals and humans as a wall:[88] Humans and animals are considered valid walls for a Sukkah, if they are 58 cm wide and 80 cm tall, and are not three Tefachim from the ground. However, animals are only valid if they are tied to the other walls of the Sukkah [in order so it does not run away]. On Yom Tov or Shabbos, it is forbidden to make a 1st, second, or third wall using an animal, and it is likewise forbidden to make such a wall using a human, if the human knows that he is being used as a wall. However, if he does not know that he is not being used as a wall, then it is valid to establish him as awall even on Shabbos and Yom Tov. It is permitted to make a 4th wall using a human or animal even on Shabbos. On Chol Hamoed, a human may be used as a wall even if he knows that this is the purpose of his stay. Vetzaruch Iyun if on Chol Hamoed the person himself can be used as a his own wall.

Spreading a sheet, ornaments, and decorations, by the walls of the Sukkah:[89]

It is permitted for one to spread decorative sheets and ornaments [and all other decorations including fruits and vegetables and beautiful vessels[90]] on the walls of one’s Sukkah for the sake of beautification in order to beautify the Sukkah. Likewise, it is permitted to do so [for any other reason such as] the block wind from coming through and extinguishing one’s candles.[91]

On Shabbos and Yom Tov:[92] It is permitted to hang a sheet or garment in one’s Sukkah on Shabbos or Yom Tov for the sake of blocking the wind from blowing out one’s candles. Doing so does not consist of the “making of an Ohel” prohibition on Shabbos and Yom Tov being that the making of dividers do not transgress the prohibition [unless they are being made to create new Halachic domains, or the sheet is very long and ends up folding a Tefach over the floor in the process of setting it up], as explained in the laws of Shabbos Chapter 315.] [In the event that the sheet is very long, then it is to be set up with two people holding it one by each side in a stretched position in order so it does not fold over.[93]]

Practically are Sukkos with plastic or cloth material used as walls initially valid?[94]

If one places string or poles to perform Lavud to make three walls in addition to the plastic fabric walls, then even initially it is valid according to all. However, if Lavud is not being used, then one should not use such a Sukkah being it is possible that the plastic material walls will become loose and move with the wind. However, from the letter of the law, if the plastic does not move with the wind, it is valid. Furthermore, some Poskim[95] rule that it is even initially permitted to use plastic sheets if they are tightly attached as it is not possible to move with the wind.

How far must the sheet/plastic walls move with the wind to be considered problematic?[96]

If the wind can move it even slightly back and forth then it is invalid, even if the wind is unable to make it fall completely to the ground. [Some interpret this to mean as follows:[97] If the common wind can blow the sheet walls a distance of three Tefachim in a way that it invalidates the wall, then it is invalid. For example, if it can blow it three Tefachim, upwards from the ground, or three Tefachim away from the Sechach, or that it creates a stomach of three Tefachim deep in a way that it does not contain ten Tefachim of wall within three Tefachim of width, then it is invalid even when the wind does not blow.]

✍️ From the Rav’s Desk: Do I Need Lavud Strings on My Sukkah? When Are They Required and How Are They Made?

Question:
I see many Sukkos that have strings or wires wrapped around the walls. Some people tell me it is called “Lavud.” I am confused about a number of things: Does every Sukkah need these strings? When are they necessary? How are they installed? How high do they need to reach? How much space may there be between the strings? And does the string need to be made from a kosher material, or can it even be made from plastic?

Answer:

No, not every Sukkah needs Lavud strings.

Lavud is most commonly used as a backup wall for Sukkos that use fabric or plastic sheet walls, since such walls may move in the wind. By placing ropes, wires, poles, or strings within three tefachim (less than approximately 23 cm) of each other, for a total height of ten Tefachim (80/100 cm) Halacha views the gaps as closed and considers it a valid wall.

The strings may be made from virtually any material, including ordinary rope, cord, nylon, or plastic string. They do not need to be made of a material kosher for Sechach. They simply need to be strong enough not to snap or become untied in a normal wind.

Explanation

What Is Lavud?

Lavud is a halachic principle that states that whenever there is a gap of less than three Tefachim between two items that are parallel to each other, the gap is considered closed. Chazal therefore allow one to create a halachic wall by placing poles or strings close enough together that each gap is less than three tefachim.

For example, one can create a wall using horizontal ropes with less than three tefachim between each rope, or using vertical poles with less than three tefachim between each pole.

Why Do People Put Strings Around Their Sukkah?

The most common reason is because the walls are made from cloth or plastic sheets. The Shulchan Aruch states that one should not ideally make Sukkah walls entirely out of sheets because they may loosen and move in the wind. Even if tied well, one cannot always guarantee that they will remain perfectly secure for the entire Yom Tov. Therefore, the accepted practice is to add Lavud strings or poles as a backup wall. This way, even if the sheet moves, the halachic wall remains intact because of the Lavud.

Does Every Sukkah Need Lavud?

No. If your walls are made from solid wood, metal, brick, rigid panels, or another sturdy material that does not sway in a normal wind, then no Lavud strings are needed.

Lavud is generally used when:

The walls are fabric.
The walls are plastic sheets.
One wants an extra level of halachic certainty.
One is constructing a lightweight portable Sukkah.

How Many Strings Are Needed and How High Must They Reach?

The purpose of the strings is to create a halachic wall using the principle of Lavud. Accordingly, the Lavud strings must create a wall that reaches a height of ten tefachim, which is approximately 80-100 cm depending on the opinion followed.

According to the measurements of Rav Chaim Na’eh, ten tefachim equals approximately 82 cm.
According to the Chazon Ish, ten tefachim equals approximately 98.2 cm.

Practically, one should ideally ensure that the Lavud reaches at least 100 cm from the ground in order to satisfy all opinions, and all individuals who may wish to use ones Sukkah.

Likewise, the bottom string should begin within three tefachim of the ground, and the spacing between every string should remain less than three tefachim (approximately 24 cm according to Rav Chaim Na’eh).

How Much Space May There Be Between the Strings?

The maximum gap is less than three tefachim between every string. Practically, based on the ruling of the Grach Nae’eh, this is approximately 23 cm between each string to ensure the gap remains less than three tefachim according to all opinions.

Can I Use One Long String Around the Entire Sukkah?

Yes. There is no need to cut the string for every wall. A single continuous rope may wrap around all three walls of the Sukkah.

What Material Must the Strings Be Made Of?

This is perhaps the biggest misconception. There are no special material requirements for Lavud strings. The walls of a Sukkah do not follow the same rules as the Sechach. Accordingly, even materials completely invalid for Sechach may be used for the walls and for Lavud. They may be made from:

Plastic cord
Nylon rope
Twine
Metal wire
Regular rope
Virtually any durable material

The only requirement is that it be strong enough not to break or become untied in an ordinary wind.

Can One Build an Entire Sukkah Using Only Lavud Strings?

Not always. The Magen Avraham, as brought in the Mishnah Berurah, rules that one may create an entire Sukkah using horizontal or vertical Lavud alone only if the Sukkah contains four walls. In such a case, all four walls may be constructed from strings, ropes, or poles placed less than three tefachim apart from each other. However, if the Sukkah contains only the standard three walls, one may not initially create all three walls using Lavud alone. Rather, two walls must be complete walls containing a solid length of at least seven tefachim, without relying on Lavud. In addition, the third wall must contain a post that is wider than one tefach. One cannot simply create that third wall using many narrow strings or poles and rely entirely on Lavud. Accordingly, the Lavud strings found on most commercially manufactured canvas Sukkahs are generally not serving as the primary walls. Rather, they serve as a backup wall in case the canvas or plastic wall moves in the wind. This is a valid and recommended use of Lavud even in a standard three-walled Sukkah.

Common Lavud Layout

Item	Requirement
Bottom string	Within 3 tefachim, 23 cm. of the ground
Space between each string	Less than 3 tefachim, 23 cm
Total wall height created	10 tefachim, 82 cm or more
Material	Any durable material
Must be kosher for Sechach?	No
Used mainly for	Sheet and fabric walls

Practical Takeaway

If you have rigid walls that do not move in the wind, you generally do not need Lavud strings.
If your Sukkah uses fabric or plastic sheet walls, then adding Lavud strings is highly recommended and is often the standard method used to ensure the walls remain kosher according to all opinions.
The strings may be plastic, nylon, metal, or any other durable material, provided that the space between them is less than three tefachim and they reach a halachic wall height of ten tefachim.

Sources:

Regarding making Sukkah walls through Lavud: Magen Avraham 630 in Hakdama; Mishnah Berurah 630:7. Piskeiy Teshuvos 630:2; See Shabbos 97

Other opinions: Some Poskim rule that Lavud only works vertically and not horizontally. [Maharsha, brought and negated in M”A ibid] Some Poskim rule that a Sukkah wall may never be made using Lavud of narrow sticks within three Tefach of each other. [Chazon Ish 75:12]

Regarding use of Lavud as a backup to fabric and plastic walls: Michaber 630:10; Piskeiy Teshuvos 630:9
Regarding walls being valid even from materials invalid for Sechach: Michaber 630:1; Biur Halacha 630:1
Regarding the practical measurement of ten tefachim: See Shiureiy Torah p. 249 that an Ama Sochekes is 49 cm., and accordingly a Tefach Sochakos is 8.17 cm [i.e. 1/48 of a cm times 8.] and by the Shiur Sukkah of 7×7 one should measure with an Ama Sochakos, and the same would apply here Lechumra. Thus, its exact Shiur is 81.7 cm; See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the ten Tefach dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1; Minchas Chinuch Mitzvah 325 who rules that by Tefachim we don’t apply the extra Dochakos or Sochakos, and this is only done by Amos

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 98.2 cm following the 9.82 measurement of Tefach Sochakos. [See Piskeiy Teshuvos ibid]

Regarding the practical measurement of three tefachim: See Shiureiy Torah p. 249 that an Ama Dochakos is 47 cm. [as opposed to 48 for a regular Ama], and accordingly a Tefach Dochakos is 7.83 cm [i.e. 1/48 of a cm times 8, deducted from 8 cnetimeters] and by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the three Tefachim as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by three Tefachim; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 23.4 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 28.26 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[1] Michaber 630:2; Mishneh Sukkah 2a; Tana Kama in Braisa Sukkah 6b

Other Talmudic opinions: Rebbe Shimon is of the opinion that from the letter of the law one must have three walls, and a fourth wall of a Tefach. [Braisa Sukkah 6b]

A Sukkah made with two walls pointing diagonally [like this <]: Some say that it should be viewed as three walls, however the space in the corner which does not contain 7×7 Tefachim is invalid to sit in. [See Chazon Ish Eiruvin 72:5; Piskeiy Teshuvos 634:2]

[2] See Halacha C that in truth, through the rule of Lavud, it is possible to make a Sukkah with even only one complete wall.

[3] Concept of lavud with three strings within three tefach of each other. Opinion of M”A that argues no lavud unless three walls. Opinion in Shua not to make plastic sheet sukkahs.

[4] Admur 638:2 “If he made four complete walls…without mentioning which one was made for the Mitzvah Min Hamuvchar”; Shelah Miseches Sukkah; Beis Hashoeiva; P”M 643 M”Z 4; Chayeh Adam 146:3; Alef Hamagen 626:1; Nitei Gavriel 11:1

Other Opinions: Some Poskim rule that it is a Mitzvah Min Hamuvchar to have three complete walls. [M”B 630:28] Thus according to them even initially there is no need to have four walls. Other Poskim suggest that according to Kabbalah, one only have two walls and a Tefach. [Mishnas Yaakov 630 in name of Maharshak]

[5] See next regarding complete walls versus breached walls, and M”B 630:28 in name of Maharitz Geios

[6] Admur 639:10 “Today the custom is to make four walls for the Sukkah”; Sefer Haminhagim p. 65

[7] M”B 630:28 in name of Maharitz Geios; See Rama 630:4 “Better to make three complete walls than four with breaches”

[8] Rama 630:5

[9] Rama 630:5

[10] Rama 630:3; Taz 630:4; M”B 630:19

[11] Rama ibid and M”B 630:28 that three of the walls are to be made complete without resorting to Lavud and Tzuras Pesach, and M”B ibid in name of Maharitz Geios that aside for the door, it is a Mitzvah Min Hamuvchar for the rest of the Sukkah to be completely closed up from all its directions.

[12] Admur 628:8; M”A 630:14

[13] Michaber 630:10; M”A 630:16; Elya Raba 630:16; M”B 630:48; See also: Admur 315:3; M”A 315:3; Chavos Yair 184; Beir Heiytiv 240:19; Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya 3:8; Levushei Serud 315; Ashel Avraham Butchach Tinyana 240:11; M”B 240:25 and 30 and Biur Halacha 240:6 “Ad”; Taharas Yisrael 240:44; Kitzur SHU”A 150:6; Kaf Hachaim 240:44 and 630:65; See Piskeiy Teshuvos 240:17; Sheyikadesh Atzmo 32 footnote 11

[14] M”B 630:48

[15] Chazon Ish 77:6; Piskeiy Teshuvos 630:9

[16] See Michaber 630:9; Admur 315:3; M”A 315:3; Michaber Y.D. 282:8 regarding Sefer Torah; Rama 240:11 regarding candle; Elya Raba 240:14; Olas Tamid 240:3; Kitzur SHU”A 150:6; Kaf Hachaim 240:44; Birur Halacha 240; Piskeiy Teshuvos 240:17-18; Sheyikadesh Atzmo 32:9; Piskeiy Teshuvos 630:8

The law if there is a plank of wood resting on the short wall: See Mikraeiy Kodesh Sukkah 1:7; Chazon Ish 104:6; Piskeiy Teshuvos 630:8

[17] See Shiureiy Torah p. 249 that an Ama Sochekes is 49 cm., and accordingly a Tefach Sochakos is 8.17 cm [i.e. 1/48 of a cm times 8.] and by the Shiur Sukkah of 7×7 one should measure with an Ama Sochakos, and the same would apply here Lechumra. Thus, its exact Shiur is 81.7 cm; See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the ten Tefach dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1; Minchas Chinuch Mitzvah 325 who rules that by Tefachim we don’t apply the extra Dochakos or Sochakos, and this is only done by Amos

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 98.2 cm following the 9.82 measurement of Tefach Sochakos. [See Piskeiy Teshuvos ibid]

[18] The reason: As we apply the rule of Lavud.

[19] Michaber 630:9

[20] Michaber 630:9; See Piskeiy Teshuvos 630:8

The reason: As we apply both the rule of Gud Asik and Lavud to the Sechach. [M”B 630:43] Unlike ruling of M”B 630:31 relating to Dofen Akuma, that we do not apply both Gud Asik and Lavud. See Mikraeiy Kodesh Sukkah 1:7 and Piskeiy Teshuvos ibid footnote 45

[21] 630:9

[22] See Shiureiy Torah p. 249 that an Ama Dochakos is 47 cm. [as opposed to 48 for a regular Ama], and accordingly a Tefach Dochakos is 7.83 cm [i.e. 1/48 of a cm times 8, deducted from 8 cnetimeters] and by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the three Tefachim as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by three Tefachim; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 23.4 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 28.26 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[23] M”A 630:6; Taz 630:6; Rashi and Ritva Sukkah 7a; Maggid Mishneh Sukkah 4:12 in opinion of Rambam; Elya Raba 630:10; Mamar Mordechai 630:5; P”M 630 M”Z 6; M”B 630:22; Kaf Hachaim 630:37; Chazon Ish 75:13 Lenient opinion: Simple understanding of Rambam Sukkah 4:12; Rabbeinu Yerucham 8:1 and Rava, brought in Beis Yosef; Ran, as understood by Chazon Ish 75:3 See regarding the invalidity of a ten ama breach: Michaber 630:5; Rambam Sukkah 4:12; M”B 630:26; Kaf Hachaim 630:41

[24] Michaber 630:9

[25] 632:2; 630:9

[26] Michaber 632:1; See Piskeiy Teshuvos 632:3-4; 635:3

May two neighbors share the same Dofen Akuma? Yes. See Piskeiy Teshuvos 632:2

What is the law if there is a space of no Sechach directly adjacent to the invalid Sechach? If it is less than 3 Tefachim, the Sukkah remains Kosher. [Shut Rav Akiva Eigar 12] This applies even if in total the wall is more than 4 Amos distanced from the Kosher Sechach. [Bikureiy Yaakov 632:10; Piskeiy Teshuvos 632:3]

What is the law if the invalid Sechach is hovering above the Sukkah [i.e. a porch is hovering above the house wall of the Sukkah and is less than 4 Amos wide]? If there is valid Sechach in that area of the Sukkah, we apply the rule of Dofen Akuma, and certainly if there is invalid Sechach there, then it applies. If, however, there is nothing there, then it is disputed amongst Poskim if in such a case we apply the rule of Chavut Rami together with Dofen Akuma. [See Ashel Avraham Butcahch 632; Eretz Tzevi 48; Sdei Chemed 2:16; Piskeiy Teshuvos 632:23]

How to build the Sukkah when relying on Dofen Akuma for a wall: In such a case one is to first build the invalid Sechach near the wall, and only then build the valid Sechach. [Piskeiy Teshuvos 635:3]

[27] See Shiureiy Torah p. 249 that an Ama is 47 Dochakos [as opposed to 48 for a regular Tefach], by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the four Amos as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the 20 Amos dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 187.2 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 226 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[28] Michaber 632:2; Sukkah 4a

[29] See M”B 632:4 for a dispute on this matter; See Sukkah 4a which implies that we apply the rule of Dofen Akuma even when the wall does not reach the Sechach as the Talmud states that one can validate 20 cubic high Sukkah by making a ledge by the side which is within 4 cubits of the wall, and this ledge obviously does not reach the Sechach. Vetzaruch Iyun

[30] M”B ibid; See Piskeiy Teshuvos 632:3

Other opinions: Some Poskim rule that it is invalid even if it reaches within three Tefachim of the invalid Sechach. [Shut Rav Akiva Eigar 12, brought in Chazon Ish 77:7]

[31] Mikraeiy Kodesh Sukkos 1:110-11; Shevet Halevi 7:56 and 8:146; Shraga Hameir 7:137; Orchos Rabbeinu 2:219; SSH”K 25 footnote 115; Piskeiy Teshuvos 630:3; 635:2; See however Kinyan Torah 3:93 who argues that the Sukkah remains Kosher even when the doors are opened; Koveitz Mibeis Levi 2:23; 3:109 and 162

[32] See Poskim ibid and Piskeiy Teshuvos 630:3

[33] See Michaber 630:2-3 regarding the rules of Lavud; 634:1 regarding the Size of 7×7; Sukkah 3a and 15; Piskeiy Teshuvos 630:7

May one make a wall using Tzuras Pesach? See Biur Halacha 630:2 “Sheyamid” for a dispute between the Ran and Rosh if Tzuras Pesach is a Biblically valid wall for a Sukkah. Practically, it is at the very least Rabbinically invalid.

The status of a Tzuras Hapesach in middle of Sukkah: If a Tzuras Hapesach is made in middle of a Sukkah, it is disputed as to whether it splits the Sukkah in two, and thus requires that both sides contain 7×7 and 3 Kosher walls for it to be Kosher. [See Minchas Yitzchak 10:50 who rules its valid; Piskeiy Teshuvos 630:4 in name of Poskim that perhaps it is invalid]

[34] See Biur Halacha 630:5 “Ki” in name of Peri Megadim; Piskeiy Teshuvos 630:7; However, see M”B 630:87 that one must always have a full two walls. Vetzaruch Iyun.

Other opinions: Some Poskim rule that a Sukkah is never valid unless it has two complete walls of seven Tefachim. [Chazon Ish 75:1; See Piskeiy Teshuvos 630:1 and 7]

[35] Ateres Zekeinim 630; M”B 630:6 that the Halacha Lemoshe Misinai is that only one of the walls suffices to have a Tefach pole

[36] Rama 630:3

[37] Michaber 630:5

[38] See regarding Kashrus of Sukkah even if Parutz Meruba Al Hamud: Michaber 630:5; Braisa in Sukkah 7a and Mefarshim there

See regarding that this only applies if the total space of the 4 walls is Parutz Merubah, however, each individual two mandatory walls must be Amud Meruba Al Haparutz: M”A 630:6; Taz 630:6; Rashi and Ritva Sukkah 7a; Maggid Mishneh Sukkah 4:12 in opinion of Rambam; Elya Raba 630:10; Mamar Mordechai 630:5; P”M 630 M”Z 6; M”B 630:22; Kaf Hachaim 630:37; Chazon Ish 75:13 Lenient opinion: Simple understanding of Rambam Sukkah 4:12; Rabbeinu Yerucham 8:1 and Rava, brought in Beis Yosef; Ran, as understood by Chazon Ish 75:3 See regarding the invalidity of a ten ama breach: Michaber 630:5; Rambam Sukkah 4:12; M”B 630:26; Kaf Hachaim 630:41

See regarding making Tzuras Pesach by Ten Ama breach: Michaber 630:5; Rambam Sukkah 4:12; M”B 630:24; Shaar Hatziyon 630:24-25; Biur Halacha ibid; Kaf Hachaim 630:41;

See regarding making a Tzuras Hapesach by wall with Parutz Merubah Al Hamud: Biur Halacha 630:2 “Sheyamid” for a dispute between the Ran and Rosh if Tzuras Pesach is a Biblically valid wall for a Sukkah. Practically, it is at the very least Rabbinically invalid. Sukkah Kehilchasa p. 146 in name pof Chazon Ish that is valid, although in footnote 18 he concludes with tzaruch Iyun

[39] See M”A 630:4 as explained in Machatzis Hashekel ibid; M”B 630:18 and Michaber 630:5

[40] See Rama 630:5; M”A 630:7; Levushei Serud on M”A ibid; M”B 630:25; Biur Halacha 630:5 “Ki”; Piskeiy Teshuvos 630:7

[41] See Michaber 630:2-3; Piskeiy Teshuvos 630:1-7

[42] Michaber 630:2; Sukkah 6a

[43] See Halacha C for scenarios in which ity is valid even if only one of the walls contains seven Tefachim

[44] See M”B 630:8 as for why it must be more than one Tefach wide, when seemingly so long as it is more than half a Tefach wide it will suffice to take up majority of the seven Tefach length.

[45] 8.16 cm is the measurement of a Tefach Sachuk, as explained in the next footnote

[46] See Shiureiy Torah p. 249 that an Ama Dochakos is 47 cm. [as opposed to 48 for a regular Ama], and accordingly a Tefach Dochakos is 7.83 cm [i.e. 1/48 of a cm times 8, deducted from 8 centimeters] and by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the three Tefachim as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the three Tefachim dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 23.4 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 28.26 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[47] Taz 630:2; M”B 630:6; See M”B 630:8 as for why we need to have four Tefachim of a full wall, when seemingly so long as it is more than 3.5 Tefachim it will suffice to take up majority of the seven Tefach length.

[48] P”M 630 M”Z, brought in M”B 630:10; Biur Halacha 630:2 “Veyaaseh”. However, see Tosafos Sukkah 7b and P”M 630 A”A 7, who rule that it is only Rabbinically required, as Biblically, simply placing a Tefach pole adjacent to the wall suffices. [Biur Halacha ibid]

[49] Meaning, that if the wall is seven Tefachim long, then the pole is placed by the seven Tefach mark. [M”B 630:9 in name of M”A] However, some Poskim rule thatone is to place it one Tefach over in such a case, so the Tzuras Pesach always maintain a four Tefach distance. [M”B ibid in name of P”M in name of Hagahos Maimanis]

[50] Taz 630:2; M”B 630:6

[51] M”B 630:10; Biur Halacha 630:2 “Veyaaseh”

[52] Levushei Serud 630; P”M 631 A”A 4 in question on Levush; Shaar Hatziyon 630:2; Implication of ruling of Michbaer 631:7 regarding a Pesel that extends past the Sukkah

Other opinions: Some Poskim rule that one must establish the pole at the very end of the opposite wall, even if it is much longer than seven Tefachim. [Levush 630, brought and negated in Shaar Hatziyon ibid; Chazon Ish 75:8; Shevet Halevi 1:169]

[53] Rama ibid rule sthat it may while the M”A 630:2 rules that it may not. The M”B 630:13 concludes like the Rama

[54] Ateres Zekeinim 630; M”B 630:6 that the Halacha Lemoshe Misinai is that only one of the walls suffices to have a Tefach pole

[55] Michaber 630:3; Sukkah 6a; Piskeiy Teshuvos 630:5

[56] M”B 630:14

[57] Four Tefachim is 32.68 using the measurement of 8.16 cm per Tefach for a Tefach Sachuk, as explained in previous footnotes throughout this book

[58] See Shiureiy Torah p. 249 that an Ama Dochakos is 47 cm. [as opposed to 48 for a regular Ama], and accordingly a Tefach Dochakos is 7.83 cm [i.e. 1/48 of a cm times 8, deducted from 8 centimeters] and by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the three Tefachim as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the three Tefachim dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 23.4 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 28.26 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[59] See M”A 630:3 that perhaps this form of wall is only valid if it is within three Tefachim of the wall, and if not then it is invalid even with Tzuras Pesach, and that perhaps it must be within three Tefachim of both parallel walls. [P”M 630 A”A 4 in understanding of M”A ibid] However, see Machatzis Hashekel who claims there is an error in the M”A ibid and that it should read ten Amos, that only if the wall is a ten Amos distance from one of the walls is it invalid. Practically, the majority of Poskim negate this ruling of the M”A and conclude that it does not have to be within 3 Tefachim of both walls. [See M”B 630:15]

[60] Michaber ibid brings two opinions; first opinion says it needs a Tzuras Pesach, second opinion says it does not

[61] M”B 630:16 in name of Bach, Elya Raba

[62] Rama ibid

[63] Piskeiy Teshuvos ibid

[64] M”A 630:3 as explained in P”M 630 A”A 3 and Machatzis Hashekel ibid

[65] M”A 630:Hakdama; M”B 630:7; Piskeiy Teshuvos 630:2; See Shabbos 97

[66] See Shiureiy Torah p. 249 that an Ama Dochakos is 47 cm. [as opposed to 48 for a regular Ama], and accordingly a Tefach Dochakos is 7.83 cm [i.e. 1/48 of a cm times 8, deducted from 8 cnetimeters] and by the Shiur Sukkah of 7×7 one should measure with the stringent approach of an Ama Sochakos, and the same would apply here Lechumra to measure the three Tefachim as Dochakos. See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by three Tefachim; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1 writes that its 23.4 according to Grach Nah, when taking into account the Dochakos according to Chazon Ish, as he explains there in footnote 2

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 28.26 cm following the 9.42 measurement of Tefach Dochakos. [See Piskeiy Teshuvos ibid]

[67] See Shiureiy Torah p. 249 that an Ama Sochekes is 49 cm., and accordingly a Tefach Sochakos is 8.17 cm [i.e. 1/48 of a cm times 8.] and by the Shiur Sukkah of 7×7 one should measure with an Ama Sochakos, and the same would apply here Lechumra. Thus, its exact Shiur is 81.7 cm; See also M”B 633:2 and Shaar Hatziyon 633:2 that by Sukkah we follow the stringent approach in the dimensions, either Dochakos or Sochakos, and by the 7×7 dimension we follow Sochakos, and the same would apply here by the ten Tefach dimension; See also Midos Vishureiy Torah pp. 48-57 regarding Ama Sochakos and Dochakos; Piskeiy Teshuvos 633:1; Minchas Chinuch Mitzvah 325 who rules that by Tefachim we don’t apply the extra Dochakos or Sochakos, and this is only done by Amos

Other opinions-Chazon Ish: According to the Chazon Ish, the measurement is 98.2 cm following the 9.82 measurement of Tefach Sochakos. [See Piskeiy Teshuvos ibid]

[68] See Chazon Ish 75:10; Piskeiy Teshuvos 630 footnote 4

[69] See Admur 631:8-9; Michaber 631:6-7; Sukkah 19a

[70] Admur 631:8; Michaber 631:6; Sukkah 19a

[71] The intent here of emphasizing the middle wall is seemingly in regards to a three walled sukkah in which case it is only possible to have two extending walls if the Sechach protrudes past the middle wall. However, by a four walled sukkah every wall can potentially be considered the middle wall.

[72] Admur ibid adds after making the above statement, “Such as if behind the middle wall of the sukkah there are canes of the Sechach sticking out.” It is unclear as to what this statement is coming to accomplish or clarify which was already known in the previous statement. However, seemingly the intent here is to emphasize the middle wall when in reference to a three walled Sukkah as explained in the previous footnote.

[73] The reason: As in such a case that area contains all the criteria of a Kosher Sukkah, as it has three walls and is 7×7, and has majority shade. Now although the middle wall was not made for this Sukkah but rather for the main Sukkah, nevertheless it is valid to serve as a third wall also for the smaller Sukkah. [Admur ibid; Michaber ibid]

[74] Admur 631:9; Michaber 631:7; Raba and Rav Yosef in Sukkah 19a; See Piskeiy Teshuvos 631:4

[75] Must the extended area of wall and Sechach contain Hechsher Sukkah [i.e. 7×7]? Some Poskim rule that the area that extends with the third wall is valid even if it is less than 7×7. [Chazon Ish 144:1, brought in Piskeiy Teshuvos 631:3, and so is evident from Aruch Hashulchan 631] However, see Admur ibid who writes “And one wall continues from the Sukkah with these canes of Sechach which have Hechsher Sukkah.” Now, it is unclear if this wording of “Hechsher Sukkah” is going on the extended area of Sechach, which means that it is 7×7 Tefachim [and if it is less, then this extended area is Pasul!] or if it is going on the original Sechach itself, and Admur is saying that since the original Sechach contains Hechsher Sukkah, therefore the extended Sechach and wall are also Kosher, even if they are less than 7×7 [as learns Chazon Ish]. [See Sukkah ibid that the entire Chidush is that even though it does not contain Hechsher Sukkah it is valid, and see Rashi ibid who explains this. However, it is not clear as to Rashi’s intent, and as to if he refers to the Sechach not being 7×7, or to the fact the 7×7 Sechach which extends does not contain walls. Indeed, the Maharsha ibid explains it to refer to the walls, while the Aruch Laner on Sukkah 4a explains it to refer to the Sechach. This would then create a Nafka Mina regarding if the extended space is valid even if it is less than 7×7. Vetzaruch Iyun! See Yagdil Torah Israel 1 p. 84; See also Piskeiy Teshuvos ibid footnote 28 who concludes that it must as the very least contain 6×6 Tefachim!

[76] For example, if after erecting the long wall that stretches throughout the length of the entire Sechach he then went ahead and made a wall parallel to it which is longer than seven Tefachim, then one can claim that since he could’ve sufficed with making that third parallel wall simply seven Tefachim long, therefore by him making it longer than this amount that could’ve sufficed he has revealed his intent to extend this wall to the full length of the Sechach in order not to sit in an area under the Sechach with an open side which does not have two walls that extend with it. If one accepts this claim than one can further argue that this single wall that extends together with the canes protruding past [the area of] Sechach [which has two parallel walls] is not considered at all part of the sukkah, and is rather its own domain and it is thus found that these extending canes only contain one wall, which is the wall that extends together with them [and thereby this area of the sukkah should be invalid]. [Admur ibid; See Michaber ibid; M”A 631:4; Taz 631:5; Rosh 1:35]

[77] The reason: We do not claim [that since he could’ve sufficed with making that third parallel wall simply seven Tefachim long, therefore by him making it longer than this amount that could’ve sufficed he has revealed his intent to not to sit in an area under the Sechach with an open side which does not have two walls], as we do not follow his expression of opinion on this matter at all (as the making of a sukkah does not need any prior intent to be valid as explained in chapter 635:1), and it is thus considered as if he did not express any opinion at all regarding that all the extending Sechach should be validated with this short third parallel wall even though it does not extend throughout the entire length of the Sechach as does its parallel wall, as explained in chapter 630:2 [that it suffices to have two walls and third wall of a single Tefach]. [Admur ibid]

[78] Michaber 630:1

[79] Michaber 630:10

[80] Meaning that although the main aspect of a Sukkah is its ability to provide shade, of which lack there of invalidates the Sukkah, this is only in regards to the Sechach. However, the walls are not required that they provide shade. Hence even if in the morning or evening when the sun shines at an angle towards the walls of the Sukkah there is more sun light than shade, nevertheless the Sukkah is Kosher.

[81] Michaber ibid

[82] Biur Halacha 630:1 “Kol Hadevarim” in name of Elya Raba and Birkeiy Yosef; Sefer Haminhagim p. 65

Other opinions: Some Poskim rule that the wall of the Sukkah follows the same laws as the Sechach, and hence any material that is Biblically invalid for Sechach is likewise invalid to be used as material for the walls of the Sukkah. [Darkei Moshe 630 in name of Hagahos Ashri in name of Or Zarua, brought in Bach 630 and Biur Halacha 630:1] Some Poskim conclude that it is proper to be stringent like this opinion. [Bach ibid, brought in Biur Halacha ibid; Peri Megadim in 630; Biur Halacha ibid according to Gr”a who is Machmir to invalidate an invalid Mamad, and the Chazon Ish extends this to invalidate even a Mamad Demamad]

[83] Rama ibid

[84] Michaber 630:10; Piskeiy Teshuvos 630:9

[85] The reason: Being that it is difficult to ascertain that the sheets will not move with the wind, as even if one ties them well, occasionally the ropes tear unnoticeably, and he ends up having a wall that cannot stand in face of a common wind. [Michaber ibid]

[86] The reason: As in such a case even if the sheets move with the wind the wall remains Kosher due to the poles which are Lavud.

[87] Aruch Hashulchan 630:32

[88] See Michaber 630:11-12; Admur 362:12-17; M”B 630:52-57; Kaf Hachaim 630:74-87

[89] Admur 627:6; Michaber 627:4; 629:19; Tur 627:4; Rambam Sukkah 5:17-18; Rosh Sukkah 1:18; Sukkah 10a-b

[90] M”B 627:9; Rambam ibid; Sukkah 10a; Kaf Hachaim 627:15

[91] Admur 640:10; Rama 640:4; Or Zarua Shabbos 78:6

[92] Admur 640:10; Rama 640:4; Or Zarua Shabbos 78:6

[93] See Admur 315:7

[94] Piskeiy Teshuvos 630:9

[95] Salmas Chaim 253; Kinyan Torah 4:70; Mishneh Halachos 5:77; Moadim Uzmanim 1:84

[96] M”B 630:48

[97] Chazon Ish 77:6; Piskeiy Teshuvos 631:9